In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.3 (2000) 361-379 [Access article in PDF] The Idea and the Reality of the City in the Thought of Philo of Alexandria * David T. Runia The theme of my paper is the conception of the city as a social and cultural phenomenon held by the Jewish exegete and philosopher Philo of Alexandria (15 bc to 50 ad). There can be no (...) doubt that the city occupied a central position in his own life. As an inhabitant of Alexandria he was thoroughly immersed in a highly urbanized form of life. From a more theoretical angle the city has an important place in his thought because of what it represents: of all physical products of human activity the city is the largest and most complex (here there is in fact little difference between Philo and us, although there is an obvious difference in scale). It is not my aim to examine Philo's political philosophy, i.e., his views on how the city should be governed, nor his views on the actual political administration of the Roman Empire in his time. These subjects have already been treated with sufficient competence by others. 1 I will argue that, though as an Alexandrian Philo was very much a homo urbanus, he nevertheless reveals a significant ambivalence towards the city. This attitude is related to his dual ideological background (Jewish and Greek), and anticipates developments in later antiquity.As always in the case of Philo, it is necessary to reflect on the methodology that should be used to reach our aim. True to his usual method, Philo nowhere examines the nature of the city in a sustained way. It is necessary to cull statements from many different places in his various works. For his views on living in the city of Alexandria we can examine his historical treatises. A more theoretical perspective is gained from his exegetical and philosophical works; but these, too, are not wholly devoid of topical remarks, such as the famous text in [End Page 361] which he complains that he has had to exchange the contemplative life for immersion in the maelstrom of Alexandrian political life (De specialibus legibus 3.1-6).In the analysis of the numerous texts in which Philo speaks of the city, it would be a mistake to try to compartmentalize his thought too much, i.e., to make a sharp distinction between historical-apologetic and exegetical-philosophical modes of thinking. It is true that Philo devotes the greatest part of his oeuvre to giving exegesis of the Law of Moses. But for him this is far from a merely antiquarian exercise. Philo is convinced of the universal relevance of the Pentateuch for both Jew and Gentile, including those who live in a complex urban environment utterly different from the circumstances of tent-dwelling Patriarchs or itinerant Israelites. The Law, it is assumed, represents the constitution of a Mosaic politeia deserving of universal admiration. So when Philo speaks of the city in his exegesis of Mosaic texts, his remarks may well be relevant to our theme. This applies also to allegorical forms of interpretation. The method of allegory enables him to bring forward the more theoretical and "philosophical" aspects of the theme.It remains a problem that our material consists of a large number of scattered and episodic remarks. These can be assembled together into the shape of a plausible and informative picture, but the aspect of a scholarly construct cannot be entirely avoided. There are compensations in Philo's case through the sheer volume of the material he has left behind. This lessens the chance that we should attribute too much significance to what may be no more than casual remarks. We should, however, have no illusions about the extent to which we can pene-trate behind the facade of his works. These were not written with the motive of disclosing his personal views on a wide scale of issues. The personality of Philo the Alexandrian Jew remains largely hidden from view... (shrink)

CRABGRASS FRONTIER: THE SUBURBANIZATION OF THE UNITED STATES by Kenneth T. Jackson New York: Oxford University Press, 1985; 396 pp., $21.95.

This article provides a justification for holding complex organizations morally responsible and shows how this moral dimension is implicit in the concept of power. Several objections to organizational moral responsibility are addressed, and a new view of complex organizations as agents which are morally responsible, but do not possess moral rights, is defended.

The extensive writings of the Jewish philosopher and exegete Philo of Alexandria (15 BCE to 50 CE) were preserved through the efforts of early Christians, who ...

In this paper I clarify the distinction between actions performed under a social rule and a mere pattern of behavior through an examination of two distinctive features of actions performed under a social rule. Developing an argument proposed by H.L.A. Hart in The Concept of Law, I first argue that, where a social rule exists, there nonconformity/conformity to the pattern of behavior set down in the rule count as good reasons for criticism/commendation of actions covered by the rule. Secondly I (...) argue that, where a social rule exists, nonconformity/conformity to the pattern set down in the rule must be taken account of (at the risk of self-contradiction) in judging actions covered by the rule commendable or subject to criticism. This in turn means that, where a social rule exists, there can be no genuine exceptions to the rule because the notion of a genuine exception to a social rule makes no sense. (shrink)

This volume is a further continuation of the annotated bibliographies on the writings and thought of the Jewish exegete and philosopher Philo of Alexandria, following those on the years 1937-1986 published in 1988, 1987-1996 published in 2000 and 1997-2012 published in 2012. Prepared in collaboration with the International Philo Bibliography Project, it contains a complete listing of all scholarly writings on Philo for the period 2007 to 2016. Part One lists texts, translations, commentaries etc. (75 items). Part Two contains critical (...) studies (1143 items). In Part Three additional items up to 2006 are presented (27 items). In all cases a summary of the contents of the contribution is given. Six indices, including a detailed Index of subjects, complete the work. (shrink)

In the Vita Aristotelis of Diogenes Laertius and elsewhere we come across an epigram of Theocritus of Chios directed against Aristotle. I cite the poem in the form in which it has most recently been published by D. L. Page.

Human reasoning and legal analysis -- Paradigms and the process of legal analysis -- Logic, rhetoric, and legal analysis -- Advanced analytical tools in legal analysis -- Complex legal analysis and communication.

The problem we discuss is whether mammalian cells possess genes whose expression is specifically enhanced by DNA damage in order to cope with the damage. The paradigm is the SOS response in E. coli. We conclude that there is compelling evidence that DNA‐damaging agents do affect gene expression, and that mutation frequencies are increased, but proof that a repair process per se is induced remains elusive. We offer here the hypothesis that recognition of the presence of DNA damage by poly(ADPribose) (...) polymerase effects preprogrammed changes in gene expression. (shrink)

This essay shows how Marxism, despite its atheist pretensions, was influenced by Scripture, particularly the Millenarian concept presented in the Book of Revelation. Marx’s metaphysics described the world as a titanic struggle between the bourgeoisie and the proletariat. He predicts this struggle between good and evil will end in the triumph of the righteous, leading to future paradise when humanity returns to its pristine state. Marx contended it was his study of history and ultimately his discovery of the universal laws (...) of economics that allowed him to predict the course of humanity, but I argue Marx’s real source is not history or science, but Scripture. Before demonstrating Marx's Millenarianism, this essay begins with an overview of the idea and describes how the concept was popular among German intellectuals in Nineteenth Century. (shrink)

Kat Williams and Scott R. Stroud’s essay is about televised debates, but it is also about the value of television in a democracy. In Amusing Ourselves to Death, Neil Postman argues that television is devoid of serious content, that it is superficial. But while the debates contain superficialities, they also reveal substantive issues about the candidates, the electorate, and the state of our democracy.

A central tenet of hermeneutics is the claim that dialogue is necessary for the full understanding of ourselves. It follows, then, that dialogue must be fruitful for understanding in a way in which no solitary activity can be. This dissertation provides a much needed defense of this claim by articulating and defending the essential parts of an account of intersubjectivity from which the claim follows. The dissertation is divided into three sections, each focusing on a specific part of the account (...) of intersubjectivity-- intersubjectivity and language, intersubjectivity and time-consciousness, and intersubjectivity and the body--through a careful consideration of the views of pairs of philosophers. I focus on J. G. Fichte and Wilhelm von Humboldt on the issue of intersubjectivity and language, on Edmund Husserl and Martin Buber on the issue of intersubjectivity and time-consciousness, and on Jean-Paul Sartre and Maurice Merleau-Ponty on the issue of intersubjectivity and embodied subjectivity. Through exposing the necessity of our intersubjective relations for the very possibility of language use, awareness of time, and embodied awareness of the world, I demonstrate the existence of a pre-reflective, intersubjective relation between embodied subjects. This intercoporeal intersubjectivity requires extending traditional hermeneutics through an account of the body and a broader account of both understanding and dialogue. (shrink)

This volume is a continuation of "Philo of Alexandria: an Annotated Bibliography 1937-1986, published by Roberto Radice and David Runia in 1988 (second edition ...

Endorsing Mealey's analysis, it is pointed out that increasing rates of crime and violence are due to increasing proportions of children being reared in circumstances radically different from the extendedfamily environment to which we are evolntionarily adapted, that is, they are reared without fathers.

Redish et al. trace vulnerabilities in habit and planning systems almost exclusively to pharmacological effects of addictive substances on underlying brain systems. As we discuss, however, these systems also can be disrupted by purely psychological factors inherent in normal decision-making and everyday behavior. A truly unified model must integrate the contribution of both sets of factors in driving addiction.

The notion of group responsibility has received some very fruitful examination in recent years. But there still remains an important commonsense objection to this notion. Moral responsibility for an action is ordinarily linked to and held to depend upon the action's being the product of an act of choice on the part of the agent. The thrust of the objection here is that it is extremely difficult to understand how intentional acts like acts of choice can be properly attributed to (...) a group. The notion of a group "consciousness" does not seem a very satisfactory resolution of this problem. In this paper I shall propose that there are actually three distinct processes, as well as many hybrid combinations of them there, by which groups "make choices." That is, when we look at the activities of groups, we discover three different kinds of analogues to the act of choice of the individual person. I shall be illustrating each of these models with examples of health care decisions. In addition, I shall also try to illustrate how the level of personal moral responsibility of each of the individuals making up the group, i.e., each one's responsibility for the group's action, can be seen to flow from the particular role that an individual plays within the process of "group choice" that is involved. In this way, I hope to shed light not only on the topics of group choice, group responsibility, and the interplay of personal and group responsibility, but also to show concretely the valuable role that these themes can play in our understanding of the moral elements of the health care setting. CiteULike Connotea Del.icio.us What's this? (shrink)

In this article, I seek to illuminate the texture of moral experience. I pursue that aim through a close reading of David Lean's film, Brief Encounter, produced in 1946. The chief protagonist in the film undergoes a moral odyssey that reveals and tests all that she has understood about how to conduct a life. Her experience sheds light on the constituents of an individual moral sensibility as well as how its enactment appears in practice when one confronts a heartfelt (...) difficulty. I argue that moral experience is best understood through the idiom of narrative and character, rather than through ethical language that places formal or universal principle at the center of the moral life. In the workshop of the moral self, as Lean's protagonist reveals, the task is not to fashion or take on universal principles but rather to cultivate virtuous relations with other people in the here-and-now. (shrink)

The single most important source for Second Temple Jewish exegetical traditions is the three commentaries series written by Philo of Alexandria. Wanting to understand Second Temple Judaism more fully, a group of scholars founded the Philo Institute in 1971 to explore those traditions. The following year they began publication of The Studia Philonica as a venue for their research; however, the significance of Philo's work soon captured the interest of a broader group of scholars and quickly opened the journal's pages (...) up to all aspects of Philonic studies. Six issues were released from 1972-1980 containing twenty-five articles, annual bibliographies, and abstracts of notable publications. The list of contributors is a who's who in Philonic studies in the 1970s and 1980s. After a lapse of almost a decade, the journal was revived as the Studia Philonica Annual, which is devoted to furthering the study of Hellenistic Judaism, in particular the writings and thought of the Hellenistic-Jewish writer Philo of Alexandria (ca. 15 b.c.e. to ca. 50 c.e.). Each year the Annual publishes the most current Philonic scholarship along with an extensive bibliography that is maintained by David Runia. (shrink)

The participation of its citizens in the making of public policy is the defining feature of a democratic regime and represents popular sovereignity in action. There are a number of serious problems which threaten the quality or even the legitimacy of the democratic process. The focus of this entry is on four of the most important problems or flaws in democratic politics, particularly democratic politics in the U.S. These four are (1) political agenda formation, (2) the scope and bias of (...) the interest group system, (3) the power of elites, and (4) the disporportionate power of for-profit corporations. -/- . (shrink)

Pluralism is an essential feature of liberal democratic theory and practice and rests upon the fundamental value of tolerance. Today, commitment to various forms of constitutional representative democracy appears to be widespread, and globilization has diminished the political, economic, and cultural significance of borders to some degree. But concurrently, in a trend which seems to have accelerated since the end of the Cold War, there has been a marked increase in many areas around the world of conflict, tormoil, and violence (...) rooted in ethnic, religious, and regional identities. This trend, a sort of 21st century balkanization, is a serious threat to pluralism. This chapter defines pluralism and argues for its advantages. It also presents an argument against one influential approach to handling identity-based activities and claims, which advocates recognition of special group rights and privileges. The chapter concludes with the proposal of conditions conducive to the well-being and expansion of pluralism, and with suggestions for the kinds of public policies likely to foster such conditions. -/- . (shrink)

El conocimiento y la utilización del Fedón por Filón es una importante fuente de información acerca de la interpretación que del diálogo se realizaba en la época. Debemos tener en cuenta que Filón nunca hace referencias directas al Fedón sino solo cita algunos breves fragmentos. No obstante, el lenguaje de Platón ha influido sobre Filón, en especial el empleo de adjetivos compuestos. Además, Filón recoge del diálogo una abundante cosecha de imágenes: a) la imagen del cuerpo como una prisión; b) (...) la imagen del cuerpo como un ropaje del alma; c) la esclavitud que el alma debe sobrellevar debido a estar unida al cuerpo; y d) el viaje al extranjero hacia otro lugar, que se corresponde con el tema bíblico de la migración. Se exploran también otros temas del diálogo, como el descenso del alma al cuerpo en términos de met empsicosis o reencarnación. Finalmente, se realiza el análisis de cuatro pasajes: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276. The knowledge and use of the Phaedo by Philo is an important source of information about its interpretation at that time. We must take into account that Philo never makes any direct references to the Phaedo but does quote a few snippets. However, Plato’s use of language has influenced Philo, particularly in the rich use of compound adjectives. Philo draws a copious harvest of images from the dialogue: a) the image of the body as a prison; b) the image of the body as a garment for the soul; c) the bondage that the soul must endure through its association with the body; and d) the journey abroad to another place, which is linked to the biblical theme of migration. Other general themes in the dialogue are also explored, such as the descent of the soul into the body in terms of metempsychosis or reincarnation. Finally, four passages are discussed: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276. (shrink)